And what is the first food of the people of Heaven? And who does the child resemble, his father or his mother? He said: AGabriel just informed me. He said: AGabriel? He said yes. He said: Athat angel is the enemy of the Jews. Note Contrary to the previous discussion, where one rc is offered to explain multiple verses it also occurs that multiple verses are revealed in response to a single event.
He also quotes her as saying: AMen fight but not women! And we receive no more than half the inheritance! The Prophet was still awaiting revelation when a blind came to him and said: AWhat about me O Messenger of God, seeing that I am blind! When a blue man appeared, the Messenger of God called him, and said: Awhy do you and your companions malign me? Note 38 AVerily, the muslim men and women 39 ANot equal are those of the believers who sit at home, except those who are disabled, and those who strive hard and fight in the cause of God 40 AThere is no blame on those who are weak The learned elders have said: ANo one is allowed to interpret the Book of God except after he is thoroughly familiar with verses that abrogate or have been abrogated.
The judge replied: ANo! This section deals with several issues. First: the word naskh may be used in the following contexts: To obliterate as in the verse A.
To replace, as in the verse: AWhen We replace one verse with another. To change hands, as occurs in matters of succession, where the inheritance changes hands from one person to another. To transcribe from place to place. Thus it is said: AI have transferred the book. He argued that the abrogator in this case, appears not in the words of the abrogated but in words that are different. One such reason is to facilitate things. Whilst all Muslims think this is permissible, Jews do not, arguing instead that this portrays God as indecisive, as one who holds one opinion, and then changes it.
This however, is baseless because abrogation is no more than a sequence of events like life after death, sickness, after health, poverty after wealth and vice versa. Some, citing the verse AThose revelations that we abrogate or cause to forget , we replace with something better, or at least equal thereto say: ANo! God Almighty says: AHe speaks not vainly An example of this, one which appears hereunder, is the verse dealing with testaments.
But this will not apply if the report is not in the form of a demand. In this category belong verses that promise and threaten. Fourth: abrogations comprise of several categories. These include: 1. The abrogation of an order before its implementation as in the verse dealing with secret conversations. This is an actual case of abrogation. Abrogation of laws that applied to earlier communities. This is the case with the verse dealing with retaliation and blood wit.
These however, are abrogations in a manner of speaking only. The abrogation of a law based on a particular circumstance which subsequently disappears. This is the case with the call to patience and forgiveness during times of weakness or numerical disadvantages. This was abrogated when fighting became obligatory. In actual fact, this is not a case of abrogation but a case of Abeing made to forget , as God Almighty Himself says in the case of war: A.
During times of weakness however, the rule is to forbear in the face of persecution. This then puts paid to the arguments claiming that all such verses have been abrogated by the Averse of the sword , when in fact, this is not the case.
This is not abrogation, because abrogation effaces a ruling and makes its subsequent application illegal. And that which has been deferred to some future time is not abrogated. The remaining 40 chapters only contain verses that have been abrogated. This view is objectionable on grounds that will be discussed hereunder. An ordinance that abrogates another ordinance, such that it is no longer permissible to act upon the latter. An example is the law prescribing the imprisonment of a fornicator which is abrogated by the ordinance of flogging.
An ordinance that abrogates another ordinance such that it is still permissible to act upon the latter. Such as is the case with the verse prescribing the exercise of patience instead of fighting against the pagans. An ordinance that abrogates an act such as fighting, which at first was optional and later became obligatory. One explanation is that the abrogation occurred just prior to the death of the Prophet s. Another, is that at the time the recitation too was abrogated except that this had not quite reached all people until after the death of the Prophet s.
Thus, he died and there were still people around who recited the verse. This is true for verses such as: A. But this is not the case. This statement cannot support abrogation even though it implies an order to leave matters to God and to forgo retaliation. Some consider the verse A. Now apply the same logic to the other verse as well.
Do you see how they stumble in every valley, and how they speak about what they know not--except for those who believe. The verse: AWed not idolatresses until they believe. Thus the verse invalidating marriage with step mothers, is one such example, as are the verses prescribing requital or blood money for injuries incurred, and restricting divorce pronouncements to three.
Yes, it does seem that the third of these categories, the lifting of early Islamic practices makes more sense than the other two. Of that which appropriately falls into this category only a small number remain. In a separate work I have discussed this particular topic; hereunder I provide a concise synopsis of these verses. There is no testament in favor of an heir! And according to some the statement of the Almighty A. The verse AIt is permissible for you to cohabit with your wives during the nights of the fast.
This would include the prohibition of eating, and maintaining sexual contact at night. Maysara that the verse: AThey ask you about the sacred months. The verse: A. Apart from this verse no other in this chapter can be claimed to have been abrogated. The verse: Aas for those women who indulged in promiscuous acts. The verse: AIf then, they come to you judge between them or disclaim jurisdiction is abrogated by ANow therefore, judge between them in light of that which God hath revealed.
This number drops to 19 however if, as is correct, the verse requiring permission to enter and the verse of distribution of inheritance are considered binding.
To this question there are two answers. Thus the recitation has remained. Secondly, seeing that abrogation in most cases is meant to ease hardship Muslims are reminded, by the retention of such verses, of the many bounties bestowed on them and the hardships that have been removed. As for the abrogation of pre-Islamic practices or the laws of other divine systems, or in early Islam, these are few in number.
Reference to this has already been made. He also said: AAlso unusual and unique is a verse whose first section is abrogated by its second section. The verse is: ABe concerned with your selves only! He who deviates cannot harm you, if you are steadfast. This then abrogates the call to be concerned with yourselves. I am not a novelty among Prophets. Once, however, when that section was recited to him in the presence of his daughter she remarked: AO!
You have erred! He asked: Why? She replied: AMuslims are unanimous in their view that a prisoner must be fed and cannot be killed through starvation. He replied AYou are correct. An example is the verse: AUnto you is your religion and unto me, my religion. This verse in turn, was abrogated by A.
Also, the verse ASet out, armed lightly or heavily abrogates the verse that ordains restraint, but is abrogated by the verse that sets out the valid excuses for not participating battle. But, the fact is that abrogation of several of its verses has occurred, such as the statement of the Almighty: A. At times it is needed to reconcile a clear conflict in history, to know that is, what came first, and what later.
He said: Ain matters pertaining to abrogation it is not permissible to seek recourse in the views of the run of the mill exegetes, or even to such rulings of the jurists, as are not corroborated by textual sources, in cases where there is no clear contradiction.
This is because abrogation seeks to overturn a rule established by the Prophet s himself or to establish one where previously there was none. The authority for such action must be textual evidence or history, and not rational arguments. The correct view goes against both these views. Some have asked: AWhat purpose does the abrogation of the recitation and not the ordinance serve?
And would it not have been more rewarding if the recitation of the verse had remained and been in consonance with the ordinance? They hasten to obey as did Abraham when called upon, to slaughter his son, in a dream--and the latter by all accounts, is the weakest form of revelation. Examples of this genre of abrogation are many. God is Mighty, and all Wise. Ye who believe! Send salutations and greetings to him; and to those who pray in the first row. But God does forgive all who turn to him.
And whosoever does any good will not have it denied. Speak not of that upon which you act not, lest it be recorded against you, and you be asked about it on the Day of Resurrection. He then turned to Zaid b. This is a reward for the way they acted. One night they awoke to pray only to find that they were unable to recall even one letter of that chapter.
The next morning they went to the Prophet s to inform him of what had transpired. Anas said: the following verse was revealed in regard to them, and we continued to recite it until it was lifted: Aand inform our people that we have indeed met our Lord; He is pleased with us and we are pleased with Him. This does not preclude its existence during the life of the Prophet s , until his death, when it ceases to be recited.
Or it may have been recited after his death except that God caused people to forget them and removed it from their consciousness. But it is not permissible for abrogation to take place after the death of the Prophet s. Thus it sometimes happens that something inherently permissible is blocked by extraneous factors. It is the nature of the written word that if it is permissible then it must of necessity be corroborated. In any case, this line of thought is problematic to say the least.
Salt who said: AZaid b. But he seemed to dislike that. It also points to the virtue of concealing ills of this nature. He replied: AHave you seen two young married people being stoned! Messenger of God! AAllow me to write it? He said: AYou cannot! You then hit me on the chest and said: AYou study the verse of stoning whilst they cohabit with each other like donkeys do. Ibn ajr said this was an allusion to the fact that the recitation was removed because of controversy.
He said: ADeclension without doubt, belongs to the seven modes of recitation, and to the strains and the sounds of the Arabs. He was however, a pious man who lost his written material and was thus reduced to quoting from memory. He was thus criticised. I would add: This tradition of his appears in the exegesis of Ibn Mardawaih with the addition AThus did Gabriel bring it down at the end.
He was then told: AO Messenger of God, you decline even though this is not the dialect of the Quraish? This is the pure form of the declension. I choose the Intermediate declension which is in between. And it too falls into the category of the Intense and the Intermediate. The discussion in regard to the declension assumes five forms: Its causes; forms, its uses, those who apply declension; and that which is declined.
Each of these letters appear either before or after the place of declension. At times it is assumed to exist in the place of declension itself. At other times the alif is declined to mimic another declined alif. This would then bring the causes to twelve. This gap is in respect of the alif. It has been declined because of its change to a ya as in the words tuliya and ghuziya. As for the declension due to the difference of the noun and particle, example thereof are the opening letters of the various chapters.
As for its methods, these are four, all of which hinge on the foregoing causes. Its bases are two: affinity and intimation. Their objective was to have the action of the tongue and the adjoining pronunciation of the declined letter to be from the same place and to follow the same form. As for its uses, it serves to facilitate pronunciation. This is because the tongue in the consonantal mode is elevated, and through declension is lowered. Lowering is easier on the tongue than elevating.
This is why some decline. As for what is declined, this is exhaustively discussed in the books of recitals and in those works dedicated to discussing the declension. They decline the opening letters of eleven chapters. This would be the case whether the alif is or is not a root letter. If that is not the case then it will be read as a normal consonant.
There remain some letters that are in dispute or require further explanation. Furthermore there are no rules that govern these letters.
They may be found in the works relevant to this field. Several responses have been given to this. That whilst the first revelations were so governed, later declensions were absolved of this rule.
That it means that the recitals be conducted in the voice of the male. The voice should therefore, not be lowered to that of women. That it means that such verses were meant to express harshness and severity towards pagans. In other words, it should be glorified and revered.
That fullness means placing a vowel in the middle of the word. This he cited as an example of heaviness. Rhetorical devices ranging from the Trope all the way to the Elucidation have already been discussed in separate sections. Hereunder, I present the remainder, together with rare supplementary information not found together, in a single work, other than the one at hand. Such meanings are either literal or metaphorical, with one being immediate and the other, more distant to comprehension; that it is the latter meaning which is intended is implied by the former, more immediate meaning.
Because of this, the listener too, harbors doubts, from the very outset. This, the more direct meaning, is implied, but not intended, because the Almighty is absolved of all such attributes. The word may also mean that He controls, and possesses. This, the more remote meaning is in fact intended here, despite being more remote, and obscured by the more direct meaning. This form of the tauriyat, is called simple, because the means of correlating and the source of the correlation are not mentioned.
In this case the latter would be the means of correlating. One of its intrinsic qualities is alluded to through mention of the act of construction. But the word also alludes to omnipotence and power, which is what is intended here. The Children of Jacob are then used in antithesis to guidance as a double entendre for love. Here, it is the more remote, human body, which is intended.
You remain lost in the madness of your old age. Moses was addressed from the westerly direction which then became the prayer direction for Jews; for Christians it was the east, and for Muslims it was in the middle, in between these two directions. It actually means best. On face value however, it may mean middle, especially in light of the prayer direction for Muslims. But it is the more distant meaning, best, which is intended here.
Thus this verse also exemplifies the double entendre. The examples prior to this verse belong to the category of the simple double entendre. It is this more distant meaning which is the intent of the verse. This meaning is far removed, whereas the more direct meaning is inclusion.
But applying the latter is proscribed by the fact that the emphasis appears after its object. Some have in fact preferred the latter over the former. This last mentioned may be implied. But they too were forbidden to ask. I mean thereby the shift in form when expressing something in the first person to the second or the third, and so on.
This is a popular definition. It has many uses, of which one is to freshen the discourse, and to spare the listener annoyance and boredom. These then, are its general benefits. Each context however, is unique in some regards and, as we will explain, each has its own peculiarities based on its location. One example is the transition from the first to the second person, which serves to stimulate the listener, and grab his attention.
It is as if the speaker has turned his attention to him, and given him special consideration by so doing. But the shift from the first to the second person serves to shift the discourse itself from the speaker reproaching himself, to him reproaching his people.
But this is done with a certain kindness and compassion that convinces them that their well being is as important to him as his very own. This shift also makes him the instrument through which fear is put in them, and they are invited to God Almighty. But this is debatable, because one requirement for such an inclusion is that information about himself be part of both verses, which is not the case here.
The meaning therefore is: AHow can I not worship one unto whom is my return! Another useful purpose is to notify them that like them he too is compelled to worship the One unto whom is their return. This shift occurred for two reasons: firstly, to reject any accusations of bigotry on his part, and secondly, as a warning to them that it is legitimate to follow him in light of the attributes and peculiarities just recited.
The shift from the second person, and the imputing of their condition to others occurs in order to show amazement at their disbelief and their behavior. If he continued to speak in the second person then this benefit would have been lost. If therefore, the words wa jaraina bikum were used then all such men would have suffered rebuke.
It thus shifts from the general statement to the specific, from the first part of the verse, that is, to the last, in order to restrict such attributes specifically to those who appear at the end of the verse. I must say that I have seen some of the pious ancestors follow the opposite perspective, which is to consider the first part of the discourse specific and the last part general. Zaid b. It does not say wa jaraina bikum because the intent was to bring them together with the others and to set sail with them and with creatures.
These are his words. How splendid was the ability of the pious ancestors to seize upon such subtle interpretations to which their successors had devoted their entire lives, and enormous amounts of time, and still missed the point.
Another more mystical explanation is that they were indeed, mentally present when setting sail, and were therefore, addressed as such. The fear of being devastated and of being overcome by the winds is what forced them to focus mentally on the journey.
But when the winds blew in harmony with the sailing ships, and when they felt safe, that mental presence disappeared. It is quite common for people to become unmindful of God when feeling safe. Thus when they became unmindful as well, God addressed them in the third person. We blessed its surroundings to show him our signs. And to this distinctive collection belongs the Opening Chapter. To therefore, show reverence befitting the lofty status of the addressee, words which imply praise were used in the third person and words which imply worship in the second.
But the words pertaining to wrath avoid direct reference to Him, and are not ascribed to Him. And this is to avoid ascribing anger to Him whilst addressing him. Extolling the Real One and attributing powerful qualities such as Lord of the worlds, the Beneficent, the Merciful, and Master of the Day of Judgement to Him, serves to link knowledge with the act of knowing someone possessing such a lofty personality.
He, to the exclusion of all others, is alone worthy of worship and supplication. He is addressed thus to distinguish Him with attributes that magnify His loftiness. It is tantamount to saying: AYou alone, You who possess these attributes, do we single out for worship, and ask of. None other! When however, they become aware of Him, and grow closer to Him by extolling Him, and confirming praises for Him, and worship Him as befits Him, they qualify to address and beseech Him.
That the pronoun of the object towards which there is a shift also refer to the objects from which such a shift had taken place is one prerequisite of the transition. It is when the speaker presents two related ideas in sequence, by first presenting the first idea, and then shifting midstream, to the second, only to return eventually, to the first.
He said: AThis genre may appropriately be called the sudden transition of the pronouns. There are six such types. Apostle of God! When you all divorce women. SO which of the favors of your Lord will you 2 deny? He sent the winds and they stir.
The point here is not simply to mention ancestry, but rather to identify the people that followed them. He thus begins with the founder of the community, and then with the one who first followed him, in that order. And because of its fluid construction and sweet language it seems to flow graciously. But in essence, it is not a hyperbole, because God alone is worthy of all praise, and He is always The One in both this world and the Hereafter.
I prefer the view that this verse exemplifies the meshing of one objective into some other. Reference to the Resurrection and the Requital was in this case, meshed into the objective itself, which was to extol God alone for all praise. And in ten words He lauds His enduring immortality which will outlive the destruction of all things present. At times he illustrates this by way of a metaphor, at others, by a simile, or an abridgement, and at others still, in a realistic form.
You will notice that a single story with no variations in meaning, appears in multiple forms, and with a changing vocabulary. Thus, in no two places will they be alike-and one is bound to find differences in its outward manifestations. This occurs in the first place where words conform with each other: uncommon words are paired, and common words are similarly, paired. This is done with compatibility and context in mind.
And in the second place, it occurs where the words of a statement are in conformity with the intended meaning. Where the meaning is grand the words used are equally grand, and where eloquent, the words used are eloquent.
Where however, the meaning is unusual or common, the words used are unusual or common. And the same applies to words that fall between the unusual and the common. Also unusual is the form of the verbs that puts the noun in the nominative form and the predicate in the accusative.
And it is thus apparent that the rules of conformity required, in this case, that in keeping with the context, and with the pairing of meanings to words, that the most unusual word in every category be used. This alludes to them being hurled roughly, and mercilessly. The latter however, refers to quenching with difficulty, and is thus used in reference to the drink of this world. The rules of rhetoric required that the statement be emended to inform them that belief is when the tongue conforms to the heart.
Say: AYou have not believed. Say rather: AWe have submitted. And the exception when it appears lacks the capacity to remove the impact of the word thousand. Stressing the Approbation such that it Resembles the Rebuke A. This gives the impression that the statement that follows can be held against the perpetrator as being objectionable. But the statement that follows can only be construed as reason to praise its perpetrator. This therefore, is a case of the approbation which resembles a rebuke.
But it turns out to be a praiseworthy act that justifies respect, not eviction. Thus here too, approbation is being stressed in the form of a rebuke. This therefore, stresses the non existence of vain talk and of calls to sinfulness.
This appears in lengthy, medium and short sentences. This is an exhaustive description of the qualities present in an object, and not just latent within it.
There is no third to these two kinds. The companions of the leftBhow joyful will the companions of the left be? And those foremost-Ah! Thus, it is the white path which is very well trodden, most clear and therefore, most distinguishable. Less clear is the red path, and even less so, is the black path, almost in contrast to the white, in distinction and clarity.
And to the eye these three colors appear to represent two extremes and a middle: the most distinct is white, the most obscure, black, with red, as in the spectrum of colors, lying in between.
Mountains assume these three hues alone, and all known forms of guidance too, seem to manifest themselves, in three similar patterns. The verse therefore, is so divided to illustrate this embellishment and an appropriate division. And he does so because the item in question has a quality that justifies its special treatment over all other items in that category.
And He bestows both males and females; and He makes whomsoever He wants, childless. He is then appended to him as if he is someone else, although he is the very same person. Which would imply that from it emerged a rose. He said: AThis belongs to the category of stripping. Where one word is substituted for some other because it incorporates the same meaning.
This is a type of metaphor which has already been discussed. Where a statement encompasses a meaning but is nonetheless devoid of the actual word towards which such a meaning points. This is a form of brevity which has already been discussed.
Where there is a linkage to a statement which appears after the pause, And this appears in the category on the pauses. Where some foreign statement is inserted with a view to adding stress, or to arranging the syntax. It is this category that belongs to good style. Furthermore, when words that sound similar and refer to the same meaning are suddenly used for different meanings then that does indeed, pique interest.
There are many forms of assonance. Also, one word should not be literal and the other figurative; rather, they should both be literal. And the Last Hour, despite its duration, is, in reference to God, equal to a single hour. Whilst the ascription of the Hour to Resurrection is literal, to the Last Day it is figurative. In that is indeed a lesson for those with insight.
Some have termed the latter as the crowned mutawwaj. He engages in long supplications. Because the pun serves to embellish language rather than meaning it is abandoned in cases where the meaning is powerful.
Their purpose therefore, was more than to affirm; it was to obtain trustBwhich is why the verse is formulated as such.
Others have said that concerns about meaning take precedence over words. This however is not an adequate response. This is supported by the etymology of the word.
This also explains why care is taken in entrusting such an object to a trustworthy person. But the word tadhar means total abandonment or abandonment because of rejection, or total rejection.
No doubt, the context favors this meaning over the first because the objective here is to illustrate adversely, their rejection of their Lord, in a manner, most despicable.
Then a distinction is made between those souls decreed to remain and those allowed to return. It is thus God who holds back and sends forth. Or it is God who causes souls to be taken: those held back as well as those released. He holds back the former and releases the latter. This is in accordance with the rule that an indefinite noun nafs used in a negative context serves to generalize.
As for those who are wretched, they will be in the Fire: in it is nothing but moans and sobs. They will abide therein for as long as the skies and the earth have endured, except where your Lord wills otherwise.
Your Lord is indeed, one who does as He pleases. As for those who will be happy, they will be in Heaven; they will abide therein for as long as the skies and the earth have endured, except where your Lord wills otherwise.
This is an eternal gift. Here, words used in statements are symmetrical, sequential, and so pleasantly cohesive that even when separated, such statements stand alone, with meanings derived solely from the words themselves. The first phrase begins with the most important event, which is the disappearance of the water from the face of the earth. Then follows the cessation of water from the skiesBeverything depended on this, because the difficulties lying outside the ship could not otherwise be avoided.
Then the differences present on the earth are discussed, followed by the disappearance of the waters responsible for the flood. Thereafter, the decree comes to pass, and those so destined are destroyed, and those not, saved.
The latter however, was contingent upon the occurrence of all the foregoing events. The verse then speaks of the ship coming to a halt, and resting, thus signifying the replacement of their sense of fear and uncertainty with security.
It concludes by cursing the unjust, to show that whilst the Flood had deluged the entire earth, it only afflicted those deserving punishment because of their injustice. Swallow up your water! And O Sky! Thus, it is not the disbeliever who is being addressed, but the leadership and its deputies encumbered with preventing this from happening. The sacred law, after all, requires that life be free from corruption.
It is thus clear that in the case of the believing woman, as well as the disbeliever, the act is proscribed because of certain considerations. There are also a great number which appear as titles for the various sciences, in the form of words that together form the basis of and introduction to these science.
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